Published Teves-Shevat-Adar 5747
by Congregation Beth Hillel & Beth Number 311
Israel, Inc.
January-February-March 1987
MO-OZ TZUR incredibly acts as a trigger. The strains of a tune can resurrect instantaneously long forgotten events, moods and experiences. "They're playing our tune" is a shout of pleasure and delight. Tears of joy and nostalgia, sharp recollections of embarrassment and fear, pain¬ ful reopening of wounds long healed—all this and more can be the bitter or sweet effect of hearing music. Who has not experienced it? Hum a Seder song at any time of year and you will feel the taste of the matzo. Chant the majestic Kol Nidre - it will powerfully suggest the solemnity of Yom Kippur. The smell of the Ethrog is in the air when you sing the Sukkos melody. And what is Chanukkah without the beloved Mo-oz tzurl More than mere music, of course. Words too. G'd is called Tzur- Rock. A magnificently firm designation. HaTzur tomim po-olo - the Rock! His deed is perfect," is our declaration of faith when, at the cemetery, a loved one is laid to rest. To Him we cling for support in sorrow, for help in distress, in praise and in thanksgiving. "Tzur Yisroel ku-mo be-ezras Yisroel-Rock of Israel! Rise up to the aid of Israel," is part of our daily morning service. "Mitoch bitochon beTzur Yisroel—with faith in the Rock of Israel," did the founders of the State of Israel affix their signature to the Declaration of Independence when the State was proclaimed. "Mo-oz Tzur ye-shuosi-Stronghold! Rock of my salvation," we sing, to celebrate and Music
"
commemorate
the miracles of Chanukkah. Rabbi Shlomo Kahn
Page Two
BETH HILLEL & BETH ISRAEL
Number 311
ADMINISTRATION: 571 West 182nd Street, New York, N.Y. 10033. 568-3933/59. DEATHCASES:
During office hours call: 568-3933 or 568-3959. Schartenberg 568-4075 or Mr. Arthur Hanauer 927-7804 and 6 AM please call Hirsch & Sons 992-2000
At other times: Cantor
Between 11 PM CALLING TO THE TORAH: Call
our
office
week in advance.
one
President:
Rabbi:
OSCAR WORTSMAN
SHLOMO KAHN 160 Wadsworth Ave.
Vice-Presidents: WILLIAM BLANK
928-8806
ARTHUR HANAUER WALTER MICHEL
Cantor: JACK SCHARTENBERG 160 Wadsworth Ave.
Treasurer: ERIC HANAU Assistant Treasurer:
568-4075
Honorary President:
KURT HIRSCH
ADOLPH HEIMER
Secretary:
Office Manager:
CHARLES WOLFF
EMIL SCHWARTZ
Recording Secretary:
2303 Willson Avenue
CHARLOTTE WAHLE
Bronx, N.Y. 10469
Habayit Editor: RABBI SHLOMO KAHN Chevra Kadisha President: EMANUEL HIRSCH
Sisterhood President: FAY BLANK
Family Club Director: MET A WEIL
MEMBERS OF THE BOARD OF TRUSTEES Alfred Bloch, Dr. Eric Bloch, Alfred Gerstley, Herman Guttman, Werner Heumann, Sidney Neuburger, Dr. Allen Neuhaus, Ernest Roos, Ruth Ruhm, Manfred Schoen, Theodore H. Spaeth, Harry Speier, Stanley Stone, Walter Strauss, Gary Weil, Meta Weil,.
SCHEDULE OF SERVICES Preceding Evening Morning
Day
Shema
Mincho
End
Break
Jan. 3
Miketz-Chanukkah
Before
4:25
8:30
4:50
5:21
6:10
Jan. 10
Vayigash
4:30
8:45
4:55
5:27
6:10
9:25 9:25
Jan. 17
Vayechi
4:40
8:45
5:00
5:34
5:55
9:20
4:50
8:45 8:30
5:10
5:42
5:55
9:15
4:55
5:20
5:50
5:50
9:10
5:05
8:45
5:25
5:40
9:10
5:30
9:05
5:20
9:00
1986
Jan. 24
Shemos
Jan. 31
Voero (Rosh
Feb. 7
Bo
Feb. 14
Beshalach
Feb. 21
Yisro
Feb. 28
Mishpotim-Shekolim (Blessing Month
Mar. 7
Terumo
Mar. 14
Mar. 21
(Blessing Month of Shevat)—Sermon Chodesh)
5:15
8:45
5:35
5:58 6:06
5:20
8:45
5:40
6:14
5:30
8:45
5:50
6:21
5:10
8:50
5:40
8:45
6:00
6:30
5:00
8:45
Tetzavah-Zochor—Sermon
5:45
8:45
6:05
6:37
5:00
8:45
Ki Siso-Poroh
5:50
8:45
6:10
6:44
4:55
8:40
of
Mornings:
Evenings:
Adar)
-
—
Sermon
Sermon
WEEKDAYS (unless listed otherwise—see below) Sundays and Legal Holidays (Monday, February 16) Mondays and Thursday Tuesdays, Wednesdays, Fridays January 4 to January 15 January 18 to February 5 February 8 to March 5 March 8
to
March 20
8:00 A.M. 6:45 A.M. 6:55 A.M. 4:45 RM. 5:00 P.M. 5:30 P.M. 6:00 P.M.
BETH HILLEL & BETH ISRAEL
Number 311
Page Tnree
SPECIAL DAYS
Friday Dec. 26 1st Chanukkah light before Shabbos Shabbos-Shabbos, Dec. 27-Jan. 3 Chanukkah: weekdays Shacharis 6:45 A.M. except: Thursday Rosh Chodesh Teves, 1st day: Shacharis 8:00 A.M. Jan. 1 Friday Rosh Chodesh Teves, 2nd day: Shacharis 6:30 A.M. Jan. 2 Sunday Fast Asoro b'Teves: Fast begins 6:00 A.M.; Shacharis 8:00 A.M. Jan. 11 Mincho-Maariv 4:45 P.M.; fast ends 5:25 RM. Shabbos Shabbos
Jan. 31
Rosh Chodesh Shevat
Feb. 14
Chamiso
Sunday Monday Thursday
Mar. 1 Mar. 2 Mar. 12
Rosh Chodesh Adar, 1st day: Shacharis 8:00 A.M. Rosh Chodesh Adar, 2nd day: Shacharis 6:30 A.M. Ta'anis Esther: Fast begins 5:00 A.M.; Shacharis 6:30 A.M.;
Sunday
Mar. 15
osor
b'Shevat
Mincho-Maariv 6:00 P.M.; fast ends 6:35 P.M.
SHIURIM
SCHEDULE:
Purim: Megillo Shabbos night 6:37 P.M.; Shacharis and Megillo 7:30 A.M.
Daily Lernen after Shacharis Daily Lernen after Maariv Chumash Shiur Shabbos 45 minutes before Mincho
Sidro explanation Shabbos after Mincho Ladies' Shiur Mondays 7:30 P.M. Lernen of Gemoro Shabbos after Musaf (beginning January 10th) followed each week by a Kiddush. (Siyum for Firstborn on Erev Pesach) This year Tractate Rosh HaShono
will be studied.
IMPORTANT NOTICE HATZALAH will render free emergency first
aid on a 24-hour a day basis. (Incl. Shabbat and Holidays.) The number to call is 230-1000. Always call also 911. Trained volunteers in the neighborhood respond quickly day and night to administer medical emergen¬ cy first aid, to arrange for ambulance service, etc., etc.
WASHINGTON HEIGHTS-INWOOD COUNCIL FOR SOVIET JEWRY & MT. SINAI JEWISH CENTER N.C.S.Y.
proudly presents at the ANNUAL BENEFIT CONCERT FOR SOVIET JEWRY COUNTRY YOSSI AND THE SHTEEBLE-HOPPERS and
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Number 311
BETH HILLEL & BETH ISRAEL
Page Four
COMMUNITY SERVICES
JEWISH COMMUNITY COUNCIL
outreach within the community to identify and assist older They are offered help with employment, recreation, housing, rent exemptions, Supplementary Security income, food stamps, social groups, luncheon clubs, etc. Upon consultation with clients, referrals are made for medical and other services. The Council conducts a continuous
adults with their needs.
WASHINGTON HEIGHTS-INWOOD PRESERVATION AND RESTORATION CORPORATION
affiliated with the Jewish Community Council, maintains an updated list ofavailable wish to relocate within the neighborhood or seek to move into the community, and to help local building owners in finding responsible tenants for their vacant apartments. Contact: Jewish Community Council, 121 Bennett Avenue, 568-5450. The Corporation,
apartments to assist residents who
WASHINGTON HEIGHTS-INWOOD COUNCIL FOR SOVIET JEWRY The Council, our area's
organization to assist Jews in the Soviet Union and alleviate their plight,
established some fifteen years ago, is one of the most active local a record of dispatching life-sustaining parcels to Jewish families cut
off. Its annual Benefit Concert, chief source
17th (see
community councils in the city, with in Russia whose livelihood has been
of funds, will take place on Saturday night, January
notice elsewhere in this issue).
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Page Five
BETH HILLEL & BETH ISRAEL
Number 311
CONGREGATION NEWS IN BRIEF
the month of Tishri with its series of holidays once again saw our Congregation active, strong receptive to the multitude of moods stimulated by our timeless and ever timely yomim tovim; Rosh HaShono and Yom Kippur, as well as the days preceding and connecting the two, found us all in solemni¬ ty and prayerful attendance at our services; Sukkos, time of simcho, transferred the solemnity into joy, ...
and
and in the Sukkah (decorated by ladies of the Sisterhood and site of Kiddushreceptions after the holiday services, tendered by the Sisterhood); Hoshano Rabbo, as sequel to the Days of Awe, was introduced by the traditional Lernen, sponsored by the Chevra Kadisha (at which a group of men devoted several hours to Torah study, enjoyed refreshments served by a number ofhostesses, and heard words of welcome by Mr. Emanuel Hirsch and an explanation of Hoshano Rabbo customs by Rabbi Kahn); quickly reverting to joy, Simchas Torah featured Rabbi Kahn as Choson Torah and Mr. Kurt Hirsch as Choson Bereshis, both subsequently sponsored a Kiddush reception for the Con¬ gregation on Shabbos Bereshis in order to ensure the safety of synagogue worshipers during the Yomtov season, the Jewish Community Council invited representatives of the area's congregations to a meeting with Police Deputy Inspector Markman and Precinct Captain Mandel on October 2nd, at which both officials were highly receptive to the various suggestions and requests voiced by the attending ladies and gentlemen (Rabbi Kahn and Mr. Walter Michel represented our Congregation), and most gratifyingly, our synagogue received excellent police protection, officers standing by round the clock, for 24 hours on holidays, in addition to spot checks by patrolling squad cars, service deserving our sincere appreciation . . . a new Torah mantle was donated by President and Mrs. Oscar Wortsman, on September 13th in gratitude to G'd for the full recovery of our President from his serious illness over a year ago . . . our Chanukkah party is scheduled for Saturday night, December 27th . . . please reserve Saturday night, January 17th, for the Soviet Jewry Benefit Concert; Sunday, January 25th, for the Sisterhood Luncheon; Sunday, March 8th, for Chevra Day . . . the Congregation's thanks go to Mr. Fred Fuld for his donated work on the fine upholstery of the synagogue pulpit seats of the Rabbi and Cantor, and to Mrs. Herta Hirsch for bringing the silver Sefer Torah ornaments to shining brilliance for the holidays . . Many of our members attended a Kristallnacht Evening of Remembrance, arranged by the Mount Sinai Jewish Center on November 9th, at which Rabbi Kahn was the principal speaker the slide show and lecture on December 14th, sponsored by the Sisterhood, will be reported both in the synagogue
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in the next issue
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BETH HILLEL & BETH ISRAEL
Page Six
THANK YOU Sincere thanks to Rabbi Kahn and
everybody in the Congregation, as well as friends, for their
thoughtfulness extended to me on my Special Birthday. Our sincere
Frieda Strauss
appreciation to Rabbi Kahn, Cantor Schartenberg, the Officers, and all the members
and friends for all the kindness extended to us in our hour of grief. Lima Mayer,
Steven Mayer and Family
My sincere thanks to Rabbi Kahn, Cantor Schartenberg, President Wortsman, Chevra Kadisha, kindness extended to me during my recent illness. Adolph Heimer
and all members and friends, for the
To all my good friends of the Congregation and Sisterhood, many sincere thanks for your thoughtfulness during my recent illness.
Edith Hanau We express our since appreciation to Journal of the Shaare Zedek Hospital.
all who participated so generously in our honor in the Dinner Rabbi and Mrs. Shlomo Kahn
My sincere thanks to Rabbi Kahn, Cantor Schartenberg, President Wortsman tion, and the Chevra Kadisha, for their kindness during my recent illness.
and the Congrega¬ Richard Leitner
My deepfelt thanks and appreciation to the members of the Congregation for their thoughtfulness during the shiva of my beloved husband Benny Keller.
and kindness
Toni Keller
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Number 311
BETH HILLEL & BETH ISRAEL
Page Seven
ALL IN THE FAMILY
University Museum "Ashkenaz" exhibit, so ably described in the preceding issue of Habayit, shows an impressive array of mementoes of Jewish life in Central and Eastern Europe, with Frankfurt and Vienna among the notable cultural centers. In a different way are these two cities also the "stars" of this column's opening story. While I cannot vouch for its authenticity, let me say that I credit it to good friends. It dates back to the early days ofGerman-Jewish immigration to Israel, when many of our newcomers will still "Yeckes." A new arrival - whose good intentions rather outshine his ability to speak Ivrit - goes to a railway office and asks for a ticket between Tel Aviv and Jerusalem. Since a train is called "rakkevet" (not for the noise it makes; but from "rachav" — past tense of ride) our friend naturally expects to be seated. "Tzar li, adoni; eyn makom." "I am sorry, sir, there is no seat," is the ticket agent's regretful reply. "Eyn makom = Ein Sitz," thinks Mr. Newcomer, "that'sjust fine," and he keeps trying to convey to the window clerk "Eyn makom, that's all I need." The futile dialog goes on and on until finally the ticket vendor bursts out in desperation: "Ata lo meyvien?" "Don't you understand?" And now our friend can give a satisfactory answer: "Lo; ani mi-Frankfurt.r In this issue we have a most remarkable number of members whose tracks record noteworthy milestones. Because of the later occurrence of our Yomim tovim this year, the list of birthdays begins with October and is looking forward to January. In December and January Mr. Harry Benger and Mr. Leo Wartelsky are celebrating their 75th birthdays. The 80 year mark is being observed in November by Mrs. Alice Blumenthal and and by our former Chevra Kadish President, Mr. Arthur Loeb, while Mr. Siegfried Hirsch has his 80th in December. The 85th birthdays of Mr. Max Rosenbaum and of Mrs. Irma Kanthal are in October and January. A very impressive feature of our birthday list is the number of nonagenarians whose respective birthdays are enumerated in ascending order. Our list of venerable milestones begins with Mrs. Hilda Bloch's 90th birthday in November. Mrs. Flora Fleischmann observes her 91st birthday in January, while Mrs. Flora Gunzenhauser and Mrs. Ella Gostynski have 92nd birthdays in October and January. Oc¬ tober had the 93rd birthday celebrations of Mrs. Sibylle Fleischman and of Mr. Leopold L. Jacob. Com¬ ing nearer to a century milestone is Mrs. Rosa Schlesinger, whose 97th birthday celebration will be in January. Again the Dean of all our venerable Jubilare is Mrs. Marie Gutman whose 102nd birthday The Yeshiva
was
observed in October.
happy occasions that were celebrated in September and therefore sends belated, but no less cordial congratulations for the 40th wedding an¬ niversaries of Mr. and Mrs. Oscar Wortsman and Mr. and Mrs. Kurt Neu. Again we havejoyous news, derived from our younger generation. Mrs. Liesel Marx was presented with a grandson. Mr. and Mrs. Leo Wartelsky had the additional simcha oftheir grandson's Bar Mitzvah and a like joy also came to Mr. and Mrs. Max Strauss, and Mrs. Gerda Pollack participated proudly in the Bat Mitzvah celebration of a granddaughter; so also did Mr. and Mrs. Heinz Stern. We are happy to report the engagement of the granddaughter of Mr. and Mrs. Leopold, as well as of Mr. Shlomo Goldman, grandson of Mr. Manfred Walden. Mrs. Irma Reich's granddaughter Lynn Michelle was married to Mr. Glenn Levine. Cantor & Mrs. Schartenberg plan to attend the wedding of their grandson Efraim Kovitz to Chana Weitzman in Israel in January. "Grandparent" —joy of a different kind is that of Mrs. Frieda Meier whose son, Rabbi Dr. Levi Meier, Chaplain at Cedars-Sinai Medical Center in Los Angeles, published "Jewish Values in Bioethics." Unlike the hero of our opening tale, may we have the good fortune in our travel through life of a protected seat—a "makom shamur" so that we are guarded from mishap and that we may continue to enjoy the blessings of Heaven for a long time to come. As we go to press, we are happy to report that Mr. and Mrs. Charles Wolff became grandparents of twins, a girl and a boy, and that a grandson was born to Mr. and Mrs. Henry Hopfer. This column did not have advance information of two
Good Chanukkah,
Shalom ve-hatzlachah, Theodore H. Spaeth
BETH HILLEL & BETH ISRAEL
Page Eight
Number 311
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Number 311
BETH HILLEL & BETH ISRAEL
Page Nine
THOUGHT FOR FOOD Rabbi Shlomo Kahn
Surprisingly, eating is rather significant in Judaism. With all our emphasis on the importance of spirit, and on sanctity of heart and soul, Jewish rituals unabashedly have food on their menu. Let me hasten to add: food not for the gratification of the appetite but rather food informative, suggestive and expressive. Let's begin from the very beginning. There was a sacrifice eaten in Egypt, precisely when Israel became a nation. And due to unforeseen circumstances, the bread was unleavened. To this day, the mandatory eating of matzohs commemorates our hasty departure from the land of bondage, and—as long as Temple service was possible—the Passover offering, a roasted lamb, highlighted the holiday's opening night. In almost all of the Temple offerings, man participated with G'd in the "consumption" of food. The Talmud calls it dining "at G'd's table," as it were. This boldly introduced a concept in Judaism unknown to the rest of the world: food, the nourishment of the body, is to be sanctified by turning the repast into an act of divine worship. From here it's a short and direct step to se-udas mitzvo, a meal made festive by religious require¬ ment. Every Shabbos and Yomtov meal is such a se-udas mitzvo; so too food served at joyous family events: bris milo, pidyan ha-ben, the wedding and the ensuing seven days of celebration, as well as the successful concluding of a significant segment of Talmud study (,siyum). Up to now we listed religiously mandated eating, let's call it the meat course. Now we shall turn our attention to the more informal, milder foods, the Viennese table, if you will. Jews delight in their customs. Minhag is popular, often enjoying a somewhat illogical and rather unfair but undeniably enthusiastic priority over actual law. (This received a quasi-halachic stamp of approval, by the proverbial, tongue-in-cheek quote: "Minhag supersedes Din.") Jewish dishes, invented and blended, originated and fabricated, would fill a handsome, bulky, colorfully diversified catalogue. It would contain sections on foods eaten by certain ethnic groups, a long line of "national" delicacies, as well as traditional recipes for holiday tidbits. Were we to run our finger down an imagined index page, we would stop at the entry marked "Chanukkah" and turn to it hungrily. In contrast to Purim, Chanukkah has no obligatory meal, no se-udas mitzvo. But it does have some interesting, tasty morsels, customarily served, eagerly snatched from the platter and devoured with appetite. Blintzes, for one. Actually, the focus is on the cheese, never mind in what form or shape, be it hard or soft, pure and unadorned or daintily enveloped and thoughtfully encrusted. Why cheese? To celebrate the courage and pay tribute to the heroism of a brave and beautiful maiden. Her story is rich in intrigue and strategy, mystery and cunning. It's the stuff loved by writers and readers alike. Here we have a lustful, lecherous, boorish brute, Helefornes. And the charm and valor of a young, alluring widow, Judith. And her daring rescue of a hopelessly besieged city, Bethulia. Judith, our heroine, coquettishly played her wiles on the infatuated, ruthless general. At a cozy tete-a-tete, she served him sharply salted cheese. His great thirst she quenched with generous helpings of strong wine. Whereupon he fell into a drunken stupor and she, with clenched teeth and resolute feat killed him, severed his head from his body, and at the display of her grisly trophy, she drove the panic-stricken enemy soldiers to flight. This accounts for the cheese on Chanukkah (although the story's connection with the holiday is somewhat obscure; moreover the authenticity of the Book of Judith is not firmly established; although (continued on next page)
mind and
Page Ten
BETH HILLEL & BETH ISRAEL
Number 311
Thought for Food
(continued from page 9) includes Septuagint it in the Bible, and so do the Catholic and Greek churches, Protestants place it into the non-canonized books of the Apocrypha, to which it is also relegated by Judaism). A bird of a different color or, better, a food of different taste, is the latke. Latkes (a Yiddish word, probably of Polish ancestry) are variably translated as pancakes, griddle cakes, doughnuts (in English) and sufganiyot (in Hebrew). What do all these have in common? Oil, of course! The oil in which they are fried. And oil is the ingredient which gives Chanukkah its very raison d'etre. No, not in the pan, but in the Temple Menorah. Far-fetched? Perhaps. But exquisitely imaginative. And, depending on taste and texture, outright the
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The kibbutzim and moshavim
BETH HILLEL & BETH ISRAEL
(collective villages) established in Israel
Page Eleven
are
significant and efficient
components of national security. If these settlements did not exist, other populations would move in. As it is, we have problems in the Galilee with the Arab population, which has settled on the most fertile lowlands, and in the Negev desert, with the Bedouin population. The Negev, today, comprises 60% of the country's territory. In 1948, when the State of Israel was established, 18,000 Jews lived in the Negev. Today, in the same area, there are some 55,000 Bedouins and 445,000 Jews spread out in eleven cities and more than 270 rural settlements. But most of this population lives in or north of Beersheva; less that 3 percent of the Jewish population lives south of Beersheva, an area which covers 50% of the
country's territory. As
result of the
Camp David Accords, the border with Egypt is now back to the pre-1967 line. a green border there, because we hope this border will be a simple separation between two different national societies, rather than a front line between two different ar¬ mies. And a green border is a peaceful border, while a neglected border is always dangerous. We know that army training camps do not make the land green. This is the function of plow and tractor; this is a Jewish task, because the values of Judaism teach our people to love the land and all of creation. Israel is the place where we can demonstrate how to change a curse into a benediction, how to transform It is in
a
our
vital interest to create
sand into land. We have created in Israel a distinctive structure of rural communities including
collective kibbutzim
and moshavim. Furthermore, people who live in the country enjoy the same economic, educational, cultural and health care amenities, which is not true anywhere else in the world. And that is why Israelis
constantly moving from the city to the country - and farmers are going there by choice, not by dictate or anyone else. Another vital project is economic and agricultural. Agriculture in Israel is one of the most advanc¬ ed economic assets that we possess. It is a strong, thriving and growing sector, and it forms one of our most important stable economic supports. It may seem strange, but we Jews in our country—a coun¬ try which is poor in land, poor in water, has a difficult climate, and is physically distant from the world markets-we have one of the most progressive agricultural economic sectors that exists anywhere in the world. Over the years, by tending, by teaching, by instructing new settlements, we have transformed new immigrants who came to the country without any agricultural background into the best agriculturists in the world, in great part because our agriculture is highly advanced technologically. If you visit one of our settlements, you will see, for example, areas under drip irrigation. This computerized Israeli invention is one of the greatest agricultural innovations of the last century, one which the whole world is slowly beginning to use. Israeli technicians are helping farmers in Arizona build the world's largest drip irrigation system are
of the State
(continued
on next
page)
BETH HILLEL & BETH ISRAEL
Number 311
Page Thirteen
IN ISRAEL THE FUTURE IS NOW
"R&D" (research and development), has become the modern battle cry. It is R&D that has pushed Japan ahead in world markets and made the American industrial enterprise what it was before our failure to invest sufficiently for the past several years caused our lagging behind Japan and Germany both in
world and domestic markets. In this fast
moving world of modern technology, familiarly called "high tech," Israel with its population people is producing a front runner. An article written in The Scientific American in January 1981 was devoted entirely to the astonishing fact that Israel has established itself among the world leaders in several key areas of sophisticated exports. It is no secret that Israel's computerized method of irrigation, along with knowledge of soil and fertilizers, has literally made the deserts bloom. Perhaps less well-known is the fact that Noah Blum, a Technion graduate, has developed a system, based on a small pocket computer, for growing soilless rooftop gardens, including lemon trees, that bear fruit after one year instead of four. The system is now also used in areas with soil, and so successfully that a four meter tree can be grown in four inches of soil instead of the 120 to 150 liters of earth under ordinary shrubs. Blum has founded the Mishzur Company, employing 25 people in Rehovot. Mishzur is not limited to private gardens: Ben-Gurion Airport, the Israeli Coca-Cola plant and public areas of large buildings in Tel Aviv are also enhanced by these gardens as well as a few private gardens in the United States and twelve in "hostile" Greece. As astonishing as the advances in agriculture, has been Israel's success in electronically based in¬ dustries in other fields. In the areas of medical and bio-technology, Israel is a world leader. Sarer In¬ dustries, Ltd. in Tel Aviv, which pioneered the use of lasers in medicine, has captured 60 % of the world market for CO2 (carbon dioxide) medical lasers. Elscint, a Haifa-based company specializing in medical imaging, has won 12% of the world market in computerized axial tomography (CAT) scanners, com¬ peting with such better-known companies as General Electric, Siemens, Philips, Toshiba and Hitachi. Even human foreskins, from eight-day-old babies, have been useful in mass production of interferon, of 4 million
an
anti-cancer and anti-infection agent. What enables a population of 3.8 million to
forge ahead in such sophisticated fields, is its highly
skilled and trained workforce. About the size of Philadelphia in population, Israel supports seven full universities. Ten thousand scientists and twice as many engineers spearhead the population. The numbers
qualified people working in R&D industries increased in five years by 80%; a 16% growth each is anticipated. From 1976 to 1979, exports of high tech products rose from $280 million to $783 million annually. Israel's industries have joined with some companies in the United States in R&D industrial projects. One product has been a second generation robot that can perform delicate tasks, climb hills, and whose future use seems limitless in both civilian and defense applications. One of the important aspects to Israel's ventures into high tech is that, because the citizens are Jewish, the human equation is not forgotten. For example, Dr. Gabriel Jaufer has worked with the laser beams used in surgery in order to prevent the burns that frequently accompany such procedures. In¬ terestingly, he has been able to apply his research in the fields of materials and metal technology, but of
yeas
the human need
came
first.
(continued
on next
page)
BETH HILLEL & BETH ISRAEL
Page Fourteen
Number 311
In Israel The Future Is Now (continued from
page 13) pioneering in the field of solar energy. In 1979, the 150 kilowatt pilot solarelectric power station at Ein Bokek was unveiled, generating electricity from the sun, night and day, summer and winter, for the first time anywhere. The Ein Bokek operation was based on two Israeli developments, the Organic Rankine Cycle Turbine generator and a solar pond. The Scientific Research Foundation of Israel has been promoting the use of solar ponds. It is hoped that such technology will substantially reduce Israel's dependence on imported oil and result in pollution-free energy. The cost will, in time, be competitive not only with oil but with hydro-electric and nuclear power plants. This technology should, in the future, be of interest to Third World countries economically dependent on imported oil. Israel has made particularly impressive advances in the areas of computer software systems and electronics. An example is the Sci-Tex Corporation of Herzliya which designs, manufactures and markets interactive computer-aided design systems capable of utilizing full color format in pictorial imaging and graphics. While Sci-Tex, according to its founder, Ephraim Arazi, will remain a pigmy among the international giants, it will continue to fill market gaps and needs that are growing constantly bigger. This latter fact has proved to be an important part in Israel's R&D industries. A very large industry in Israel —small by comparison with the world's giant corporations —may be funded at $50 million. Their very small size makes these firms far more flexible than the larger corporations against which they must compete; they can change course and products in a very short time, and since most of the managers and engineers in the R&D firms are also the owners, they can make quick decisions without consulting large boards. They are also very market conscious, finding existing gaps and then developing the products to fill them. They do not try to compete with the giant international corporations, but rather develop those products and services which the giants cannot supply. And they are growing by leaps and bounds. It is hoped that Israel's innovative R&D exports will close the deficit between Israel's exports and imports. Meanwhile, this small nation, always having to gird itself against war and terror and still faced with the problems of inflation and the continuing necessity of eliminating poverty and social differences, has emerged as one of the most advanced and innovative countries in the world.
Israel has also been
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Mr. & Mrs.
Jerry Terner
BETH HILLEL & BETH ISRAEL
Number 311
Page Fifteen
DER LANGSAME TOD DER TUNESISCHEN GEMEINDE
Die tunesische Gemeinde ist neben jener von
Marokko die zweitgroesste der arabischen Welt. Aber siestirbteinenqualvollen, langsamenTod. Das istvorallemdieFolgederunbefriedigendenpolitischen Situation, die
es
unerhoert erschwert, Geld in das Ausland
zu
transferieren.
Die meisten jungen
Leute verlassen Tunesien, und die Gemeinde altert. Dennoch bleiben Juden zurueck, die zwar nicht gerade traditionell sind, die sich aber jeglicher Assimilation standhaft widersetzen. Von den 4000 Juden Tunesiens leben 2000 in Tunis, 900 in Djerba und die anderen verteilt zwischen Sousse, Sfax and Gabes. Obwohl die Gemeinde von Djerba kleiner ist als jene von Tunis, ist das Gemeindeleben auf dieser Insel aktiver. Heiraten sind nicht
so
selten wie in TUnis.
Fuehrung war in Tunesien immer wichtig. Bis zum letzten Sommer, in dem der Chefrabbiner starb, gruppierte sich das juedische Leben um ihn herum und um den Lubawitscher Schaliach. Der Chefrab¬ biner war eine wuerdige orientalische Figur, dem der Verlauf von Jahrzehnten nichts anhaben konnte und der nicht zu wissen schien, dass die Moderne angebrochen ist. Er residierte ueber die Grosse Synagoge und eine kleine Schule, in welcher er in einem arabischjuedischen Dialekt dozierte wie ein Koenig vor einem Staat ohne Volk. Er hat viel Zeit dazu aufgewendet, die Vorzuege des juedischen Lebens in Tunis zu erklaeren. Leider hat seine Funktion wenig gefruchtet, und dies vor allem durch die Tatsache, dass nach seinem Tod nicht nur eine geistige, sondern auch eine organisatorische Luecke in der juedischen Gemeinde zurueckblieb.
wo
Die Aeltesten sehen sich nach einem sie einen finden sollen.
Nachfolger um, aber sie wissen eigentlich nicht
Gluecklicherweise sind der Lubawitscher Schaliach und seine Frau
so
richtig,
imposante Figuren, dass frugales Dasein, essen kein selbst schlachtet) und keine Milchprodukte. so
die tunesische Gemeinder keine Herde ohne Hirt ist. Die beiden leben ein
Fleisch (ausser Huehnern, die er Rabbi R und seine Frau leben seit 25 Jahren in T\inis, sie haben fuenf Kinder, die alle nach Frankreich und in die USA ausgewandert
sind. Als einzige Aschkenasim in Tunesien leben sie ein einsames Leben, ungebrochen. Trotz zahlreicher Probleme, denen er sich im Verlaufe der Jahre ausgesetzt sah—beispielweise die Denunziation als zionistischer Agent der Juden, die sich ueber seine Lehrerfolge aergerten, regelmaessigen antisemitischen Ausfaellen und einem andauernden Lehrermangel und vor allem Mangel an Lehrmaterial— ist est Rabbiner P. gelungen, in Tunesien drei Schule zu errichten, zwei in Tunis und eine auf Djerba. Diese Schulen sind behoerdlich gebilligt und haben einen geordneten Lehrplan. aber ihr Reservoir
an
Zuversicht und Glaube ist
,
Vielleicht 120 Schueler besuchen die Lehrstaetten. An Sukkot importiert Rabbi P. die gesamten Etrogim
der Gemeinde aus Casablanca und geht mit in einer Vorstadt von Tunis, in der er mit Begeisterung empfangen wird. Die Einwohner sind oft Krueppel oder geistig Behinderte. Unter den etwas eigenwuerdigen Einrichtungen der tunesischen juedischen Gemeinde sind zwei Esslokale. Eines, das Robinson-Restaurant, scheint einem ungeuebten Auge ein ganz gewoehnliches seinem Lulaw in das Altersheim von Kherredine,
Lokal der bescheidenen Preisklasse zu sein. Doch dann entdeckt man ein kleines Schild mit dem Vermerk "koscher". Wenn jemand der Gaeste juedisch ist, dann hat er alles getan, um sich tu tarnen.
(continued
on next
page)
BETH HILLEL & BETH ISRAEL
Page Sixteen Der
Number 311
Langsame Tod Der Tunesischen Gemeinde
(continued from page 15) die in ihrer kleinen Wohnung koschere Mahlzeiten zubereitet. Ihr Lokal, das gleichzeitig nicht mehr als drei Gaeste aufnehmen Kann, wird nur von Mund zu Mund empfohlen. Obwohl die Regierung offiziell das juedische Leben schuetzt, sind Uebergriffe nicht selten. Alle, die als Juden erkannt werden, koennen mit Worten oder sogar physisch angegriffen werden. Die Polizei will—oder kann—dann wenig dagegen tun. Die Lage ist heute allerdings viel besser als 1967, als aufgebrachte Mengen alles angriffen, was einen juedischen Anschein hatte. Der Mob verstoerte auch die Grosse Synagoge durch Brandstiftung. Die Regierung hat inzwischen wieder deren Aufbau finanziert. Die in Tunesien verbleibenden Juden sind meist Haendler, Handwerker oder kleine Geschaeftsleute, die eher Waren als Wertgegenstande besitzen, die sie nicht ausser Landes bringen koennen. Einige moechten das Land gerne verlassen, aber andere Ziehen es vor, in ihrem Geburtsland das Leben Es gibt auch eine Frau mit dem Namen Madame B,
zu
beenden. Der
Niedergang der einst florierenden Gemeinde ist ein trauriger Anblick, aber Hoffnungsschimmer angesichts verbleibender Gemeindereste.
es
gibt da und
dort einen
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Number 311
ISRAEL Page Seventeen UNGARN—JUEDISCHES KLEINOD OSTEUROPAS BETH HILLEL & BETH
l ungarischen Juden glauben 40 Jahre nach dem Holocaust, dass die Vergangenheit vorbei ist. die Moeglichkeit zur Selbsterneuerung. Die Diaspora wirft daher ein besonderes Licht auf diese Gemeinde, denn kein anderes osteuropaeisches Land kann dies von sich behaupten. Das relative Gedeihen der ungarischen juedischen Gemeinde ist die Folge eines geschichtlichen Zufalls. Die Deutschen konnten die Endloesung in Ungarn nicht zu Ende loesen. Natuerlich haben sie es versucht. Im Fruehjahr 1944 haben deutsche Truppen Ungarn besetzt, aber im Januar 1945 wurden sie von den Russen wieder vertrieben. In den neun Monaten Besetzung deportierten und ermordeten die Nazis 600 000 von 800 000 Juden. In Budapest schufen sie in der Umgebung der Grossen Synagoge ein Getto. Dort pferchten sie 60 000 Menschen zusammen. Am Morgen des 20. Januar 1945 haette die Zerstoerung des Gettos beginnen sollen. Am 18 Januar wurden die Deutschen aus Budapest verjagt. Das Budapester Getto war das einzige Getto, das den Holocaust ueberlebte. Aus den Ueberlebenden einer einst florierenden und aktiven Gemeinde wurde in Ungarn eine neue Gemeinde gebildet. Heute leben rund 90 000 Juden in Ungarn, davon 80 000 in Budapest. Die Demographen haben ihren Rotstift aus der Hand gelegt. Wenn es die Umstaende erlauben, wird sich die Gemeinde weiter entwickeln. ueber die Umstaende dieses Gedeihens kann wenig gesagt werden. Die Ungarn - und schon gar nicht die ungarischen Juden—sind keine Gruppierung, die aufdem politischen Parkett das grosse Sagen hat. Andrerseits gibt es in Ungarn wenig Vorurteile gegen die Juden, die nicht auch gegen die Ungarn vorgebracht wuerden. Religioese Betaetigung wird nicht empfohlen, sie wird aber auch nicht behindert. Juden koennen nicht selbststaendige Unternehmer werden. Aber das koennen die anderen Ungarn auch nicht. So es das Budget erlaubt, werden alte Gebaeude gepflegt und geschuetzt. Neben alten Kirchen profitieren davon auch die Synagogen. Das juedische Museum, das der Donau-Synagoge angeschlossen ist, gilt als eines der schoensten Europas. Es beherbergt eine ausserordentlich grosse Sammlung von Judaica. Eine grundregelnde Renova¬ tion im Jahre 1983 wurde von der oeffentlichen Hand berappt. Die ungarische Gemeinde zieht aus der Vergangenheit die Kraft zum neuen Ueberleben. Man denkt mit Schrecken an das Geschehen zurueck, schoepft aber auch neue Kraft, wenn man sich an die Monate Die
Die Gemeinde habe
des Jahres 1944
erinnert.
Donau-Synagoge gibt es eine Tafel. Der Garten ist eigentlich kein Friedhof. Auf der Mauer werden die Namen von 700 Juden aufgefuehrt, die in Belsen ermordet wurden: Auch Ilona, Braun Lajos, Grosz Antal, Spitz Sandor, Stein Ilonka, Weitzner Henrik und so fort. "Bete fuer sie", steht auf der Tafel. An einer benachbarten Wand wird an Hannah Senesch erinnert, die als Fallschirmspringerin in Ungarn abgesetzt und von den Nazis gefangengenommen wurde. Und im Garten selbst sind, so lange es noch moeglich war, 3500 Juden begraben, die von den Deutschen erschossen wurden. Die Vergangenheit hat Ueberlebende gesichert und um dies kuemmert sich das KSB, das zentrale Hilfskomitee der ungarischen Juden. Das KSB wird vor allem durch das American Joint Committee und den Central British Fund for World Jewish Relief gespeist. Die Hilfe wird an rund 2000 Maenner und Frauen ueber sechzig verteilt, deren Einkommen vom Komitee als ungenuegend anerkannt wird. Ihre staatlichen Pensionen werden mit monatlichen Zuschuessen sowie Winterkleidern und anderen Notwendigkeiten unterstuetzt. Die koschere Kueche verteilt mehr als tausend Mahlzeiten taeglich, 180 davon per Fahrzeug. Aber die Bedeutung liegt nicht auf koscher, sondern auf Kueche. Im Budapester Zentrum und den koscheren Restaurants kommen die aelteren Juden fuenfmal in der Woche zusammen. Man kommt hierher, um "unter Juden zu sein", wie sich Alexander Gero, 74-jaehrig, ausdrueckt. Man geniesst seine Mahlzeit, plaudert und spielt Karten. Gleich neben dem Garten der
Garten, sondern ein
(continued
on
next page)
Page Eighteen
BETH HILLEL & BETH ISRAEL
Number 311
Ungarn—Jeudisches Kleinod Osteuropas (continued from page 17) Gero und
Alexander Elisabeth Adler leben alleine. Sie is 81, und obwohl sie wie eine guetige Grossmutaussieht, lebt sie allein und kinderlos, und sie kraenkelt. "Meine Mutter hat sich 1944 das Leben genommen", sagte sie. "Mein Gatte ist tot, und auch alle Verwandten sind gestorben. Ich habe niemanden mehr, also komme ich ins Pava-Zentrum, um den menschlichen Kontakt zu pflegen". Beide erhalten staatliche Unterstuetzung. Aber die Pensionen in Ungarn sind nicht hoeher als ueberall, und viele haben nicht einmal Anspruch auf eine hundertprozentige Pension. In Budapest gibt es 26 funktionierende Synagogen. Die groesste ist die Donau-Synagoge, die an Hohen Feiertagen rund 5000 Besucher aufnimmt. Es gibt im ganzen Land 24 Rabbiner, und Ungarn beherbergt als einziges osteuropaeisches Land auch ein Rabbinerseminar, in dem auch sowjetische Rab¬ biner studieren. Ungarn exportiert koscheres Fleisch. Das juedische Leben breitet sich wieder aus. Eine Folge davon sind die Talmud-Toras mit ihren eifrigen Knaben in der ersten Reihe. Typisch dafuer ist die Neue-Buda-Talmud-Tora, die im Mai des letzten Jahres eroeffnet worden ist. Rabbi Schoner bringt den Kindern Wissen bei. Er bedient sich einer bewaehrten, uralten Methode und ruft die Kinder zur Beantwortung von Fragen auf. Dann erklingen alte Melodien, die einem Klavier abgerungen werden, das eine Dame bedient, die ganz offensichtlich von einem besseren Instrument traeumt, denn einen Bechstein hat sie nicht gerade vor sich. Und die jungen Stimmen ertoenen mit viel Eifer, doch weniger Begabung, zu so alten Liedern wie Hewenu Schalom ter
Aleichem und Ose Schalom. Bona Seifert, die rigorose
Generalsekretaerin der Gemeindeversammlung, erinnert in ihrem Habitus Margaret Thatcher, und sie begruesst die Besucher. Sie kennt alle Statistiken, und sie erinnert an den Zusammenhang zwischen sozialer Wohlfahrt in den juedischen Gemeinden und dem Weltfrieden. Die Worte von Ilona Seifert gemahnen an die unausweichlichen Beziehungen zwischen der kleinen religioes-ethnischen Gruppierung auf der einen und der sozialistischen Regierung aufder anderen Seite. Eine Frau wie Frau Seifert muss gleichzeitig auf zwei Pferden reiten, ohne ein Ross zu maltraetieren. Das is natuerlich eine durchause legitime Haltung, wenn man es mit einer zentralistichen Regierung zu tun hat, die eigentlich gegen religioese Gruppen ist, die aber andrerseits mit der kleinen Gemeinde der Juden geregelte Beziehungen unterhaelt. Die Beziehungen zwischen den juedischen Gemeinden und den Regierungen in ganz Osteuropa scheinen irgendwo ein Gleichgewicht gefunden zu haben. Immer gibt es eine Person, die den Kontakt zu wichtigen Exponenten der Verwaltung gefunden hat. Bona Seifert, elegant wie viele Budapester Frauen, beweist Stil und Energie in ihrem Kommunikationsmanagement. an
D.K.
MONUMENTS JERRY TRAUBER 142 LANGHAM STREET
Brooklyn, New York 11235 Phone (212) 743-9218
(By Appointment) Successor
to:
EMANUEL NEUBRUNN
BETH HILLEL & BETH ISRAEL
Number 311
Page Nineteen
THERESIENSTADT AS GLIMPSED BY CHILDREN
NOTE:
The
following two poems are excerpts from a collection of poetry, written by children during They have been translated into English.
the Holocaust in the Theresienstadt concentration camp.
THE GARDEN A little
garden, Fragrant and full of roses, The path is narrow, And a little boy walks along it. A little
boy, a sweet boy, growing blossom.
Like that
When the blossom comes to bloom, The little
boy will be no more. Franta Bass
THE BUTTERFLY The last, the very So
last, richly, brightly, dazzlingly yellow. Perhaps if the sun's tears would sing against a white stone . . .
a yellow lightly 'way up high. went away I'm sure because it wished to kiss the world goodby.
Such, such Is carried It
For
seven
weeks I've lived in here,
Penned up inside this ghetto But I have found my people here. The dandelions call to
me
And the white chestnut candles in the court.
Only I never saw another butterfly. butterfly was the last one. Butterflies don't live in here,
That
In the
ghetto. Pavel Friedmann 4. 6. 1942
BETH HILLEL & BETH ISRAEL
Page Twenty
Number 311
MAKKABAEER ODER HASMONAEER?
Der
Hohepriester Matitjahu (griechisch Mathatias), Sohn des Jochanan, Sohn des Schimon, von Chaschmonaj, begann 167 vor der gegenwaertigen Zeitrechnung den religioes motivierten
der Familie
Aufstand gegen die griechisch-seleukidischen Besatzer des Landes Israel. Der Aufstand fuehrte zunaechst
Rueckgewinnung der religioesen Freiheit und der Eroberung Jerusalems und seines Tempels und politische Unabhaengigkeit ein. Zur Erinnerung an die Tempeleroberung und seine Wiedereinweihung feiern wir Chanukka, das Lichterfest, das zugleich an ein Oelwunder erinnert. Chaschmonaj stammt vermutlich vom Ortsnamen Chaschmon (Jos. 15,27) in der judaeischen Wueste. Chaschmona'im, auf deutsch: Hasmonaeer, heissen Matitjahu und seine Nachkommen. In Talmud ist dies die uebliche Bezeichnung. Nicht so im Ersten Makkabaeerbuch, das nicht allzu lange nach den kriegerischen Ereignissen geschrieben worden ist, und zwar im Urtext auf hebraeeisch. Hier treten die Hasmonaeer als Makkabaeer (maqabim) auf. Matitjahu hatte fuenf Soehne. Der dritte heisst Jehuda, mit dem Beinamen Makkabi (zumeist mit kuf geschrieben), griechisch Makkabaios. A. Kahana, J. Klausner und andere bringen die Bezeichnung mit maqewet, Hammer, in Zusammenhang. Jehuda sei wegen seiner "Tapferkeit von Jugend an" mit dem Ehrentitel Jehuda der Hammer (vgl. Karl Martell) benannt worden. In spaeterer Deutung wird Makkabi (nun mit dem Buchstaben for/geschrieben) als Akrostichon verstanden. M-K-B-J gelten als Angangsbuchstaben der vier Worte (2. Mose 15, 11): "Mi chamocha ba'elim Haschem, wer ist wie Du unter den Maechtigen (Goettern), o Herr!" Urspruenglich ist zweifellos nicht die akrostiche Interpretation, sondern die Rueckfuehrung von makabi auf maqewet. Gesichert ist sie freilich nicht. Makkabaeer oder Hasmonaeer? Es hat sich im deutschen Sprachgebrauch eingebuergert, den Kern der Widerstandskaempfer als Makkabaeer zu benennen, und den Namen Hasmonaeer fuer die sich anschliessende Regierungsdynastie—die Dynastie des Hasmonaeer—zu reservieren. In Gebet "al hanissim" (wir danken Gott fuer die "Wunder") an Chanukka wird aber (wie im Talmud) nicht von den Makkabaeern, sondern von den Hasmonaeern gesprochen. Beides ist richtig. zur
muendete schliesslich in die
Rabbiner Dr. Ronald Gradwohl
Number 311
BETH HILLEL & BETH
ISRAEL
THE RISHONIM OF MUSLIM
wrani un A m a
Page Twenty One
SPAIN
namukuumui/
(1089-1164), the well known commentator, was born in Tiidela, Spain. Today of the Bible, which appears in the Mikraot Gedolot, the Hebrew text of the Bible with the standard commentaries. Ibn Ezra wrote in a terse, witty, and enigmatic style, with a critical thought-provoking spirit. In the introduction to his commentary, Ibn Ezra declares his intention to establish the literal meaning of the text, while following the explanations of the Talmudic sages in interpreting the legislative part of the Pentateuch. Very often he sets forth grammatical and etymological explanations, while taking issue with the midrashic explanations. Though he was not a systematic philosopher, philosophic problems did play a central role in his thought and often appear in his works. Another noteworthy characteristic ofhis commentary is his reputed attacks on the Karaites, a Jewish sect which did not believe in the authority of the Oral Jewish law. Though some of his views with respect to rabbinic interpretations — such as veiled suggestions that Moses did not personally write some sections of the Pentateuch - are regarded as controversial, his commentary enjoys immense popularity and has been the object of over fifty supercommentaries. Ibn Ezra, like most scholars of Muslim Spain, did not limit his work to one sphere. During his life-long wanderings, he wrote poetry (both secular and religious), works on astrology, Hebrew gram¬ mar, medicine and astronomy. Though Ibn Ezra and the other Jewish Spanish scholars unquestionably devoted much time and energy to these endeavors, it was not done at the expense of Talmudic studies, which remained their priority. But while the Ashkenazic Jews concentrated on running commentaries to the Talmud (e.g. Rashi, Tosafot), the Sephardic Jews tended to focus more attention on codification of halakha (Jewish law). It was during this period that the monumental codification works of the "Rif" (R. Yitzchak Alfasi, 1013-1103) and the Rambam (Rabbi Moses ben Maimon), were produced. (These authors and their works will be discussed in the next installments of this series.) Though the Jews and the Arabs were reaching new heights in the social, economic, and intellectual spheres, Muslim Spain was politically troubled. The break-up of the unified Cordovan caliphate in the early 11th century and the subsequent wars between the newly formed small independent kingdoms, weakened Muslim Spain and allowed Christian Spain (hitherto a small region in the north) to grow stronger. The Christian series of campaigns to reconquer Spain (the Reconquista), regarded as a holy war, slowly gained ground and force; in doing so, it upset the modus vivendi which the three religions (Islam, Christianity, and Judaism) had established. The existing tolerance gave way to religious fanaticism. Though the Jews were not involved militarily, they were employed in managerial and administrative positions by the Moslems, who also depended upon them for financial backing. The Almoravids, a fanatic North African Moslem sect who had been called on for assistance against the Christians, took over all of Muslim Spain in 1090. Reacting to the new fanatic Muslim Orthodoxy, the Jews began migrating northward to Christian territories. One of the most famous characters ofthis transitional and pivotal period is R. Judah Halevi (born in 1075). In 1085, his native city, Toledo, was captured as part of the Reconquista and became the capital of the new Christian kingdom. Nevertheless, R. Halevi, who belonged to a wealthy and prestigious Jewish family, received the traditional Muslim-Spanish education of the Jewish court society and was immersed in Jewish and Arabic culture. However, in order to fully satisfy his spiritual-intellectual needs, he often travelled south to the major centers of Jewish learning in Muslim Spain to study. There he made numerous friends and displayed his prowess as a superb poet. Finally settling in Cordova, R. Halevi was first supported by patrons and later became an affluent physician, as well as a poet of great popular fame. His poetic riddles, comic poems, dirges, love lyrics, wedding songs, and religious poetry were widely read, even outside Spain. His network of friendships extended to many places, including Abraham Ibn Ezra
he is best known for his commentary on most
Christian and Muslim Spain, Provence, Egypt, and North Africa. Most of R. Judah Halevi's contemporaries did not feel threatened by the turbulence and maintained their optimism that a return to the "Golden Age" was inevitable; they
of the period believed that the era's afflictions were only temporary and were not directed specifically against Jews. But R. Halevi (continued
on next
page)
Page Twenty Two
BETH HILLEL & BETH ISRAEL
Number 311
The Rishonim of Muslim
Spain (continued from page 21) perceived the Reconquista as a microcosm of a world situsation in which Christians and Moslems were locked in deadly combat, leaving Judaism caught between the two faiths. The relaxed, culturally fertile world of Muslim Spain was giving way to an ominous atmosphere of holy wars in which the Jews were endangered. Thus, R. Judah Halevi was convinced that the Jews must return to the land of Israel and there await the ultimate redemption. He eloquently expressed this deep emotion in Zionist poems, the most famous of which, "Zion Haloh Tishair is recited among other kinot (elegies) on Tisha BAv. Between 1130-1140, R. Judah Halevi composed his major philosophic work, The Book ofArgument and Proof in the Defense of the Despised Religion (known as Sefer HaKuzari). This story, based on the 8th centry conversion of a great number of Khazars, a Turkish people in Eastern Europe, relates that the Khazar king, responding to a dream, decided to search for the true religion. He invited, in succession, a philosopher, and then a Christian, a Muslim and finally a Jewish scholar to convince him of the validity of their respective systems of beliefs. R. Judah Halevi, through the medium of the king, quickly dispenses with the arguments of the first three scholars and devotes the remainder of the book to discussing his view ofJudaism, in the form of a dialogue between the haver (the Jewish scholar) and the king. Using Biblical and historical arguments rather than philosophical abstractions, and stres¬ sing the irrefutability of reliable tradition and public experience, the author attempts to demonstrate the superiority of Judaism as the religion which affirms G-d through his historical relationships with man, over the philosophic conception of G-d as divorced from the world and thus existentially mean¬ ingless for man. Using philosophical arguments, R. Halevi contends that Israel, the chosen and holy nation, exists on a higher spiritual level than other nations. However, in order for each individual to fulfill his potential as a Jew, he must reside in the land of Israel whose inherent holiness makes it the most suitable place in the world for communion with G-d. At the conclusion of the dialogue, the haver resolves to travel to Jerusalem. After finishing the book, R. Judah Halevi himself decided to leave for Israel, though his friends attempted to dissuade him. Legend has it that he did actually reach the Holy Land, but upon his arrival, as he was kissing the soil, was trampled and killed by an Arab horsemen. Thus, we see that as a philosopher, R. Judah Halevi personified both a symbolic and a real rejection of the society and culture which fostered him: a rejection of Jewish-Muslim philosophy (i.e. a synthesis of the G-d of philosophy and the G-d of religion) and a rejection of Spain itself. And indeed, R. Halevi foresaw the doom descending upon the Jews in Muslim Spain: in 1147 the Almohads (a fanatical or¬ thodox Islamic sect from North Africa) invaded Spain. A wave of forced conversions ensued, effective¬ ly ending the flourishing Jewish communities of Muslim Spain; some Jews converted while others fled north to Christian territories. Thus began the next phase of Spanish Jewry, the era of Christian Spain, where Jews attempted to recreate in the Christian setting what had been accomplished in the Muslim setting in Spain. Nevertheless, Christian Spain was not Muslim Spain, and the "transplanted culture" had to adapt and modify itself to suit its new environment. Maidi Katz
B'NAI B'RITH SENIOR SECURITY SUPPLEMENT
TO MEDICARE TAX EXEMPT BOND FUNDS etc., IRA, KEOGH & PENSION PLANS LEO OPPENHEIMER (Member of Congregation) LIFE & HEALTH INSURANCE 475 Park Ave. South, N.Y. 10016
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BETH HILLEL & BETH
Number 311
PEACE AND EVERLASTING
MEMORY
Frankfurt Hoffheim
formerly "
Robert Levitus Benedikt Keller
Dueren Munich
"
Morgenthau, nee Hollander
Vera
Page Twenty Three
ISRAEL
Dina Hirsch, nee Wasserman Charles Newhouse
" "
Baumbach
Pulvermacher-Egers Getty (Kathe) Herzfeld, nee Brungesser
"
Germany
Dr. Lotte
We extend
our
warmest
Basel
" sympathy to the bereaved.
WE REMEMBER the
departed Brothers and Sisters on the Memorial and Bronze Tablets in our
Teveth
Jan.
Teveth
n.
Windows
Synagogue
13
12
Malie Ehrlich
13
12
Claire Friedman
13
12
Franziska Haas
15
14
Roesel Groeschel
Joseph Kaufman Sally Schloss
15
14
15
14
Martin Marx Julius Vogelsang
15
14
Alice Martens Hermine Mayer Alex Roer
16
15
17
16
17
17
16 16 16
Leo Dreifuss
17
Loewenberg
4
3
Albert
4
3
Berthold
4
3
5
4
Milian Strauss Charlotte Hirsch
5
4
Oppenheimer
5 6
4
6
5
7
6
7
6
Karl Kraemer Julius Lewy
7
6
Fred
8
7
Mayer Siegfried Adler
8
7
Desiderius Frank
17
16
Sally Mahler
8
7
17
16
9
8
Elias Levi Thekla Fleischmann
17
16
Louis Rothstein Heinrich Schwartz
9
8
17 18
Moritz
8
Rosalie Gundelfinger Ida Lehmann
16
9
18 18
17
Seligman Ludwig Hirsch Siegbert Huber
17
Max B. Klein
18
17
Nanette Veis
19
18
Lothar
19 19 19
18
Jack Nussbaum
18
Armin
18
19
18
Isidore Thurm Selma Wolff
5
17
Siegfried Auerhann Seligman Bacharach Hedwig Einstein Melanie Leffman
9
8
Eric Wolff
10
9
10
9
Eric M. Heilbronn Walter Kohlmann
10
9
Regine Therese Plaut
10
9
Ellen Simon
11
10
Bertha Einstein
11
10
11
10
11
10
Isak Einstein William Herze Alter Krell
20
19
11
10
Leo Rohm
21
20
Morris Oppenheim Rosa Adler
11
10
Kathi Rosenfeld
21
20
Frieda Nassauer
11
10
Betty Schmidt
22
21
Julius Gumberich
11
10
Rudolf Schmidt
22
21
Joseph Hirschheimer
11
10
Kathy Schoenmann
22
21
Max Lamm
11
10
Adolf Schoenmann
22
21
Ernest S. Loeb
11
10
Benjamin Siegel
22
21
Baruch Neu
11
10
Martin Ullmann
21
12
11
22
Frieda Schwarz Clara Kramer
12
11
Siegfried Alexander Regina Kahn
22 23 24
23
Rosa Hubert
23
Meta Kruske
Meyer Schlesinger
12
11
Meta Kraemer
24
12
11
Jacob Levi
24
23
Rudolf Rose
24
23
Sophie Reutlinger
25
24
Martha Loeb
12
11
12
11
Nathan Levy Leo Mueller
12
11
Sofie Rotschild
(continued
on
Page Twenty Four
BETH HILLEL & BETH ISRAEL
Number 311
DIGNIFIED SERVICES IN ACCORDANCE WITH JEWISH RITES
—Itrsrh $c i>ous Inc.
Funeral Directors
1225 Jerome Avenue
(Corner 167th Street) Bronx, N.Y. 10452 (212) 992-2000 • (212) 538-7400 (MIAMI & MIAMI BEACH) 305-371-7797
(FT. LAUDERDALE) 305-764-2090
WE CAN CONDUCT SERVICES AND ARRANGE ALL DETAILS
FOR MEMBERS OF ANY SOCIETY OR TEMPLE
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BETH HILLEL
Number 311
We Remember (continued from page Teveth
Jan. 25
24
Ida Schloss
26
25
Sara Friedman
26
25
Helene Kaufmann
27
26
Nathan
27
26
Jonas Loeb
27
26
Martha Lorenz
27
26
28
27
Isaak Oppenheim Gerhard Goldschmidt
28
27
Gustav
28
27
Salomon Schoemann
28
27
Sabina Feuer
28
27
28
27
Ida Siegel Berthe Levy
29
28
Ephraim Forchheimer
29
28
30
29
Mathilde Mayer Walter J. Rindsberg
30
29
Ernest
30
29
Richard Wolf
Hirschheimer
Lindenstein
Sternweiler
Shevat
Feb. 1
2
1
2
1
2
Nathan Appel Hannchen Appel Eduard Gunzenhauser
1
2
Emilie Gunzenhauser
1
2
George Rabow
2
3
Seigfried Herzberg
2
3
Carl Katz
2
3
Therese
2
3
Werner M.
3
4
Strauss Samuel Falk
3
4
Louis Schoenberg
Neuberger
3
4
Otto Strauss
4
5
John S. Weil
5
6
Clara Braun
5
6
5
6
Ferdy Herzfeld Emanuel Hirsch
5 5
6 6
Kathie Schwarz Kathie Schwarz
6
7
Ricka Blank
6
7
Meier Buchheim
6
7
Julius Goldstein
7
8
Simon
7
8
7
8
Goldfield Gabriel S. Harwitt Sophie Roston
7
8
Max Stein
7
8
Josef Sundheimer
8
9
8
9
8
9
8
9
Leya Arnstein Dr. Alfred Hirsch Ernest Lindheimer Denny Strauss
8
9
Alice Weil
9 9 10
10 11
Philip Siegel Gabriel Tannenwald Jacob Ehrlich
10
11
Lazarus Haas
10
23)
Page Twenty Five
& BETH ISRAEL Shevat
Feb. 10
11
Julius Lauchheimer
10
11
Julius Leidecker
10
11
Leo
10
11
Morris Schnell
10
11
Frieda
11
12
Aron
12
13
Marjem Katz
12
13
Albert Stern
12
13
Ernst Wertheim
13
14
Wilhelm Fischel
13
14
Josef Gutwillig
13
14
Max Haas
13
14
Paul H. Harris
13 13
14
Selma
14
Sali Simon
14
15 16
Rose Gottlieb
15
15
16
Seligmann Jacob
15
16
Emil I. Pelz
15
16 17
Berta Rose
17 18
Ludwig Hirsch Herta De Jonge Fred May Rebekka Oppenheim
16 16 17
17
18 18 18
17
18
17
18
18
19
17 17
Pfifferling Weiskopf
Griesheim
Selig
Isidor Berney
Johanna Simon
Alfred Schaeler Mina Straus Sol Waelder Meta Adler
18
19
19
20
Karl Meyer Johanna Herz
19
20
Joseph Neuburger
20
21
Norbert Rau
21
22
Karoline Falk
21
22
Regina Forchheimer
21
22
Berta Holz
21
22
Therese Markus
21
22
Albert Moses
21
22
Minna Schaler
21
22
Wilhelm Wolf
21
22
22
23
Louis Zeilberger Julius Griesheim
22
23
Siegmund Gutmann
22
23
Emma Jacob
22
23
Dora Sachs
22
23
Hannchen Simon
22
23
Karolina Stuehler
22
23
Betty Wiesenberg
23
24
Johanna Bauer
23
24
Joan Mannheimer
23
24
Flora Schiff
23
24
Sara
24
25
Bessie Chaskin
Snopek
(continued on next page)
BETH HILLEL & BETH ISRAEL
Page Twenty Six
Number 311
We Remember (continued from pdge 25) Feb.
Shevat
March Adar
24
25
Rahel Kahn Leo Michel
5 5
24
25 25
6 6
Wolf J. Levi
24
Leo Weissfeld
6
5
25
26
Justin Maier
6
5
Marian Morawetz Clara Plaut
25
26
Bertha Stoll
6
5
David Wild
26
Adolf
7
26
27 27
Kurt
7
6 6
Emil Gutmann
26
27
Frida Wachenheimer
7
6
26
27
7
27
28
Sabine Wellisch Frieda Buff
7
6 6
27
28 29
Hugo Hecht Regina Aach Joseph Gottschalk
7
6
7 7
6
Gustav Rosenbacher Emma Speier
6
Max Strauss
Selma Huber
7
6
Nathan Sucher
Chaye Gitel Krell
8
7
Isi Rosenheimer
7
Frieda Wolff
28 28
Speier J. Vogel
Joseph Morawetz
Margarete Goldfield Jeanette Haas Johanna Hann Armin Kahn
28
29 29
28
29
28
29
Dr. Masino Lorenz
28
Eugen Nordlinger Erich Schwager
8 9 9
8
Adela Frank
28
29 29
8
Else Lauchheimer
28
29
Gitta Yunker
9
8 8
David Regenstein Adolph Reich
Wolf Berney Hermann Hammel
1
30 30 30
9 9 9
Lilly Hirsch
10
9
Albert Plaut
1
30
Karel Morawetz
11
10
Israel Aach
1
30 Adar
11 11
10
Frieda Kaufman
10
Siegmund Goldschmidt Hugo Hubert
Hetty Landenberger
11
10
Heinrich Marx
11
10
11
10
11
10
Rebecca Simon Arthur Harold Singer
Schwager Sigmund Schwarzschild
12
11
Bertha Benedikt
12
11
12 12
11
Alfred Fleischmann Florence Forchheimer Gustav Fuld
12
March 1 1
2
1
2
1
2
1
Lina Stern r
2
1
Selma Kraft-Weber Moritz Mayer
2
1
Resi
2
1
2
1
8
Werner Sondheim
8
Jack Stern
Lilly Welt
2
1
3
2
Mina Schwarzschild Herta Siesel Hirsch Krell
11
Benjamin Less
3
2
Harry Nevis
12
11
4
Lina Baer Gretchen Gutmann
12
11
4
3 3
Alfred Lion Julia Lowenstein
12
11
Lina Mannheimer
4
3
Max Hirsch
11
Fred Stoll
5
4
Andrey Schlesinger
12 13
12
5
4
5
Frieda Aach Julie Hirsch
13 13
12
6
Jenny Bauer Judith Mayer
12
Lothar Nordschild
6
5 5
Simon Hirsch
13
12
Wally Schweriner
6
11
Adolf Kahn The
names
of the departed will he read by the Rabbi during the Service on the Shabbat preceding the Yahrzeit.
BETH HILLEL & BETH ISRAEL
Number 311
Page Twenty Seven
A SUGGESTION TO OUR MEMBERS Our
Congregation has received during the last years substantial amounts under the Wills Congregation for the purpose of keeping the memory of their loved
of members and friends of our ones
alive.
The form of such
provisions usually reads
"I
follows:
as
hereby give and bequeath the sum of. Dollars to Congregation Beth Hillel with present offices at 571 West 182nd Street, New York, N.Y. 10033, with the proviso that the Congregation causes Kaddish, the traditional prayer in commemoration of the departed persons, to be recited during the year of mourn¬ ing and on the Yahrzeit days (the annual anniversary dates of my death)." .
.
& Beth Israel, Inc.
We suggest that our members and friends who want to act in a similar manner contact their lawyers and discuss with them the insertion of such a provision in their own Last Wills.
OSCAR WORTSMAN, PRESIDENT